Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76313	A door of salvation opened unto all men: or a short treatise, discovering that all man-kinde as they are considered under the fall of Adam, have an equal and a like respect with almighty God, and that by Jesus Christ he hath prepared eternal salvation for all, and afforded unto all, means sufficient to bring them thereunto. In which also, sundry objections, grounds of reason, and texts of scripture, for the contrary opinion are alleadged and answered. / By R.B.	R. B.	1648 (1648)	Wing B166; Thomason E1166_1; ESTC R208726	64,273	125

that the second death Rev. 2.11 or condemnation inflicted by Christ at the last day is none other then the penalty of the breach of the second Covenant This is the condemnation of the world saith S. John Chap. 3.19 That light is come into the world and men love darknesse rather then light because their deeds are evil Which later reason receiveth confirmation from hence That Christ by a most lively embleme in the Parable of the Talents hath declared unto us That God at that day will require no more of any man but according to the Talents of Grace delivered unto them by himself the Mediatour of the new Covenant and will then condemn none but for not well using what they had so received of him whereupon it doth necessarily follow That all men being under the new Covenant whatsoever Grace necessary to Salvation is therein by God promised unto any he being faithfull that hath promised and the Covenant confirmed unto all mankinde by the bloud of Jesus Christ the same must needs be acknowledged to be granted unto all And then forasmuch as we see that all men have not the Law and Fear of God written in them otherwise then was shewed before concerning the Gentiles Rom. 2.14 15. nor their stony hearts taken out of their flesh c. we must not therefore imagine that God hath covenanted absolutely to do these things for any men But there are two things in this Text which thorow want of due consideration mis-lead many men from the right understanding thereof First Because it is said That this Covenant which God promiseth to make with the Iews in the last daies should not be like unto the Covenant that he made with their fathers when he brought them out of the Land of Aegypt the which Covenant they brake c. From whence it is conceived That as the first Covenant could not by any be kept so the later cannot by any that are comprehended therein be broken For the clearing of this mistake I desire that it may be observed That if by these two Covenants here spoken of we must understand the Law and the Gospel Works and Grace which is much questioned by some who conceive them to be particular Covenants proper and peculiar to the Iews only and so nothing at all to the point in hand that they were neither of them unmade untill the time that God brought the Israelites out of the Land of Aegypt And therefore much lesse until the daies of the Prophet Jeremy as this Text seemeth to import That the first Covenant was given unto our first parents in Paradise appeareth from hence That the curse thereof entered into the world by Adam and raigned over all men before the Law was given at mount Sinai Rom. 5.14 For where the curse of the Law is inflicted there the breach of the Law must needs be imputed And seeing as the Apostle teacheth Rom. 5.13 that sin is not imputed where there is no Law given therefore the Law must needs be acknowledged to be given unto Adam and in him to all man-kinde before the punishment thereof death thorow his disobedience did enter into the world and raign therein And like as the Law was given unto Adam before he incurred the punishment thereof So the Gospel or second Covenant must needs be granted immediately to succeed upon his transgression of the first because that otherwise the curse of the Law should forthwith according as it was threatned Gen. 2.17 have seized upon him to have destroied him and in him all man-kinde then in his loins sinning in him the truth whereof is confirmed unto us from hence 1. That the end of Gods patience and forbearance towards sinners is none other then their Repentance and Salvation Rom. 2.4 Despisest thou saith the Apostle speaking to the Gentiles the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to Repentance Again 2 Pet. 3.9 Peter telleth those that scoffed at Gods forbearance towards them in their wickednesse contrary as they supposed to his threats denounced against them That God was not slack concerning his Promise as they counted slacknesse but long-suffering not willing that any should perish but that all should come to Repentance And Paul in Act. 17.26 27. plainly informeth us That the end why God made of one bloud that is to say of Adam all Nations of men to dwell upon the face of the earth was That they should seek the Lord Now forasmuch as seeking of the Lord Repentance and the obtaining of Salvation doth necessarily presuppose the granting and exhibiting of the new Covenant these ends being otherwise impossible to be attained it must needs follow That as God is declared to spare and forbear Adam and all men to the end they might repent c. that in reference to these ends he vouchsafed unto them the Covenant of his Grace whereby they might be enabled to attain thereunto 2. Besides If that God should have spared our first parents and granted unto them the procreation of seed and not in order to the Grace of the new Covenant Redemption from death the curse of the Law and Salvation in the world to come thorow Repentance then there should have been no proportion betwixt the sinne of man-kinde in Adam and the punishment thereof because sinning but in potentia they should be punished in actu which inequality of proceeding is by God in Ezek. 18. disclaimed so that if he had not prepared for man-kinde another life after death and vouchsafed means to make them happy therein they should never personally have suffered death but such as was their sin such should have been their punishment 3. Moreover If that the Covenant of Grace had not been from the beginning then Salvation should not have been from the beginning seeing that it is of Grace only and not of works Ephes 2.8 Whereas therefore the Scriptures enformeth us That remission of sins acceptation with God and consequently Salvation was preached unto Cain Gen. 4.6 7. And that Abel the third man on earth obtained the same Heb. 11.4 it must needs be granted That the Covenant of Grace was vouchsafed unto men from the beginning even from the very time that they stood in any need thereof These two Covenants of Works and Grace then being made and given so long before the time implied by the Prophet Jeremy his words cannot possibly be understood to import the time wherein either the first was or the later should be made with man-kinde but the time wherein the first was and the later should be more clearly made known and demonstrated both unto the Iews and unto others then at any time from the beginning of the world they had been In which respect it is that Christ speaking unto his Disciples saith Blessed are your eyes for they see and your ears for they hear for verily I say unto you That many Prophets and righteous men have desired to see these things which

A DOOR OF SALVATION OPENED Unto all Men OR A SHORT TREATISE Discovering That all man-kinde as they are considered under the fall of Adam have an equal and a like respect with Almighty God and that by Jesus Christ he hath prepared eternal Salvation for All and afforded unto All means sufficient to bring them thereunto In which also Sundry Objections Grounds of Reason and Texts of Scripture for the contrary Opinion are alleadged and answered By R. B. Ezek. 18.4 Behold all souls are mine as the soul of the father so also the soul of the sonne is mine the soul that sinneth it shall die London Printed for Wil. Larnar and are to be sold at the sign of the Blackmore near Bishops-gate 1648. TO The Impartial READER AS concerning what I here present unto thee I am neither ignorant of my swerving therein from the common Opinions of the Times nor yet insensible of the many censures I shall incurre from some by reason thereof But He that observeth the winde shall not sowe and he that regardeth the clouds shall not reap Eccles 11.4 The scope of Scriptures and light of reason is the ground of my belief and my onely rule in this From which I have not consciously erred in any thing contained therein Notwithstanding considering mine own with the common frailty of all men now living I crave not thy acceptance in any thing more than what after a diligent perusall with a free and impartiall examination upon the fore-said Grounds shall appear warrantable unto thee All which I humbly desire thee as well for thine own happinesse depending thereupon as for the good and benefit of others thankfully and gladly to receive in the love thereof faithfully to practice and industriously to promote in thy whole Conversation And so referring thee to the Discourse it self and the Grace of God discovered therein I rest Thine in all Christian duty R. B. A TABLE Directing to some of the most principal Heads contained in this TREATISE A ALL men as they are considered in Adam have a like esteem and respect with God page 5 7 8. Adam made mutable and why pag. 33. Adams first offence incurred not the damnation of hell 58. C Children not dead in trespasses and sins nor liable to the damnation of hell by birth pag. 57 58. Christ was sent into the world to be a Saviour for all men pag. 16 17 18 19. Christ hath redeemed all men from death brought upon them by Adams disobedience 13 32 58 92. Christ hath prepared and opened a way to eternal life for all men pag. 13 14 47 48. When the Covenant of Grace was given p. 92 93. That it is extended unto all men p. 90. How works are required thereby to Salvation p. 79 80. Wherein it is most properly distinguished from the Covenant of works p. 83 84 85 86 87. And in what respects it is to be esteemed a Covenant of Grace p. 87 88 89. E None elected to Salvation as they are considered in the estate of disobedience p. 72 73 80. F Wherein Faith consisteth p. 51. How it is begotten in men ib. That none are unavoidably enforced thereunto p. 5 6 16 17 18 19 20 21 22 23. That if Faith were enforced none could be justified by it p. 44 45 46 54 55 56. In what respect it is said to be the gift of God p. 50 51 52 53 54. That men may possibly fall away from it p. 11 12 14 101 102 103 104. G That God requireth not more of any men to their Salvation then what by the improvement of the means they may perform p. 22 23 24 27 36 37 42 43. God neither hardeneth the hearts blindeth the eyes nor worketh wickednes in any men p. 31 32. H That all vertue and vice proceedeth from the hearts of men p. 44 45 54 55 56. That every mans judgement at the last day shall be according to the things only that were freely chosen and entertained therein ibid M In what respect it is said That the naturall man perceiveth not the things of the Spirit of God p. 57 58 59 60 61 62 63 64 65 66. How men are taught of God and drawn unto Jesus Christ p. 66 67 68 69. How it is wrought in them to will and to do c. p. 69 70 71. How it is given unto them to repent p. 77 78 79. To believe in Christ and to suffer for his sake p. 76 77. And how God putteth his Laws into the mindes of men p. 95. to the end of the Chapter S That no man can be saved without the grace of God nor no man be saved thereby without his obedience unto it p. 15 16. In what nature Salvation is given by God unto men p. 15 16 49 50. And what in generall is required of all men for the obtaining thereof p. 55 56 81 82. To the Reader Reader THrough want of opportunity to attend the Presse several escapes have been made in the Printing hereof and some of them such as pervert the very sence of the place where they are committed most of which in the two first sheets I thought good more especially to give thee notice of to the end that thou mightest correct them as well as any other which thou shalt observe in the reading of the whole Errata PAge 4. lin 4. for from the enjoyment read and the enjoyment p. 18. l. 28. for other r. greater p. 19. l. 18. for made in under r. made in him under p. 20. l. 3. for deny r. denieth p. 24. l. 5. for tendreth r. rendreth p. 27. l. 19. for we r. men p. 27. l. 22. for inveterable r. inveterate p. 30. l. 5. for magnified r. imagined p. 38. l. 14. for oppose r. opposeth p. 62. l. 31. add which p. 67. l. 1. for Israel r. Ephraim p. 69. l. 32. for and happines r. and of obtaining happines p. 74. l. 11. for apprehended r. applied p. 80. l. 24. for with r. by p. 95. l. 23. for he r. I. p. 99. l. 24. dele from this text p. 100. l. 6. add and. p. 105. l. 1. for this r. his Postscript p. 2. l. 12. for internity r. infirmity ibid. p. l. 19. for offered r. afforded A DOORE OF SALVATION OPENED UNTO AL MEN. The Introduction FOrasmuch as man-kinde commeth not into this World alwaies to continue therein but is appointed after a short space to leave the same and returne to corruption And forasmuch as we are abundantly admonished by God in the Scriptures of our Restauration from thence to an estate of Immortality in the World that is to come wherein every man shall receive according to his deeds done in this life and are thereupon often required to remember their latter end Deut. 32.20 to wit death and Iudgement to come to the intent that from the consideration thereof they may be lead so to passe the time of their being here in feare 1 Pet. 1.17 that it may go well with them at that day It having

therein God should be a respecter of persons and that the reason why God doth not accept of one man working righteousnesse and reject another is because that he is no respecter of persons Secondly the same Apostle in 1 Peter 1.17 exhorting Believers to take heed and feare least that they disobey and displease God groundeth his exhortation upon the impartiality of Gods proceeding towards all men without respect of persons in which argument there would be no force to disswade them from disobedience if that God without respect of persons could dispence with one man in his disobedience more than with another Again Paul in the Rom. 2.4 to the 11. Admonisheth all sorts of men Not to despise the riches of the goodnesse of God leading them to repentance but through patience to continue in wel-doing and not to obey unrighteousnesse for this reason That there is no respect of persons with God And upon the same reason Jehoshaphat chargeth the Judges whom he had appointed to judge the people To administer righteous judgement 2 Chron. 19.7 And likewise Paul upon the same ground instructeth servants to serve their masters not with eye-service but in singlenesse of heart as to the Lord Eph. 6.9 Col. 3.25 Clearly evincing that God being no respecter of person hee cannot accept of one man and reject another in the same estate and condition an evill which he reproveth Jam. 2.2 3 4 5 6. Condemne one man for his offence and acquit another under the same guilt but to all men in one and the same capacity equally and alike administreth his mercies and favours reproofs and punishments Which equality of proceedings towards all men is by God himselfe in Ezek. 18.21 22 23 24 25. plainly avowed in the words following If that the wicked will turne from his sinnes that he hath committed and keep all my Statutes and doe that which is lawfull and right he shall surely live he shall not die all his transgressions that he hath committed they shall not bee mentioned unto him in his righteousnesse that hee hath done he shall live Have I any pleasure at all saith the Lord that the wicked should die and not that hee should returne from his waies and live But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sins that he hath sinned he shall die Yet you say the way of the Lord is not equal Seeing then that God is no respecter of persons but dispenseth his favour and displeasure in an equall proportion and even measure unto every man not prefering one before another it must needs thereupon follow that in the estate of nature wherein all men are concluded to be alike every man hath a like esteeme with him and receiveth alike from him And although that sometimes hee affordeth more meanes of Instruction unto some people in the estate of nature than he doth unto others as formerly hee did to the Jewes more than to the Gentiles Yet if it be considered that where he giveth much hee asketh the more againe Luke 12.48 And that such meanes doth not necessarily enforce those persons to whom it is granted to the love and obedience of the giver thereof nor that the want of those extraordinary meanes doth necessarily hinder any men from walking acceptably unto God but that as the Scriptures declare the Gentiles who faithfully served God according to the Law written in their hearts Rom. 2.15 16 26. c. found as good an acceptation with God as the Jewes that served him according to the Letter of the Law delivered unto them Nothing can be inferred from hence to prove that God in the estate of nature loveth one man more than another so as to necessitate his salvation rather than another Object The Scriptures declare Titus 3.3 c. 2 Tim. 1.9 That God calleth and saveth some men not according to their workes but according to his Grace which was given them before the world but hee doth not so call and save all therefore he doth respect the persons of some men above others For Answer to this Objection I shall only endeavour briefly to clear the Scripture alleadged for the countenance thereof the first of which is Tit. 3.3 c. wherein is declared First what the Cretians were before the Grace of God in Christ was made knowne unto them to wit foolish disobedient serving divers lusts c. vers 3. Secondly what they became after this Grace of God was revealed unto them viz. they were regenerated and renewed by the holy Ghost Thirdly the benefit that did redound unto them thereby viz. they were justified and made heires according to the hope of eternall life The summe whereof I take to be this That the love and kindnesse of God in Christ towards men appearing unto them in the Ministery of the Apostles vers 4. They were thereby taught and perswaded not necessarily enforced by a power which they could not resist to deny all ungodlinesse and worldy lusts wherein before they lived and to live righteously soberly and godly in this present evil World And hereupon forasmuch as the same Apostle sheweth that godlinesse hath the promise of the World to come they obteined the hope and assurance of eternal life According to Titus 2.11 12 13. Which I take to be the natural exposition of this text And whereas it is said that they were renewed by the Holy Ghost it must not be conceived that they were irresistably so renewed thereby Because it is evident that the Spirit as it is vouchsafed for these ends doth not so operate in any men According to the Scriptures the Spirit is communicated unto men only these two wayes First Ministerially in the preaching of the Gospel to instruct men in the knowledge of the same and from thence to leade them to the unfeigned obedience thereof In which respect Jesus Christ who spake not of himselfe but according as the Spirit of God that was upon him wherewith hee was Anointed to preach the Gospel Luke 4.18 taught him what hee should say and what hee should speake John 12.49 saith The words that I speak unto you they are Spirit John 6.63 So likewise the Ministery of the Apostles wherein they delivered nothing but what they had heard or seen 1 Joh. 1.1 nor spake otherwise than according as the Spirit gave them utterance Acts 2.4 Is called the ministration of the Spirit 2 Cor. 3.8 and in like manner in 1 Pet. 3.17 18. the spirit is said to preach repentance to the World in the dayes of Noah And thus the naturall man is instructed in the things of the Spirit of God 1 Cor. 2.13 14. Secondly Actually to those that have received and subjected themselves to the obedience of the Gospel the Spirits instruction Repent and be Baptized and ye shall

according to the prince of the power of the air c. fulfilling the lusts of the flesh and of the minde and were by nature the children of wrath It s conceived that a man deprived of his natural life is not more incapable of performing the actions of living men then a man in his natural condition is of performing any thing required of him to his Salvation Which will appear very incredible if that we doe but consider that the Scriptures doe evidently declare that God requireth not of any men but according to the talents delivered unto them he requireth not five where he giveth but two nor two where he giveth but one nor yet one where he hath not vouchsafed any If ye were blinde saith Christ ye had not sin Iohn 9.41 2. Therefore secondly I answer That although that this text doth declare that the Ephesians were dead in trespasses and sins yet it doth not argue that they were necessarily dead therein or that they might not have avoided the same for mens being bad is no good ground to prove that they could not be good If that they were necessarily such it must be either by reason that they were such by birth or else through want of instruction but that they were such by birth cannot be gathered from this text 1. Because that those sins and trespasses wherein they are said to be dead are declared to be such as relate to their conversation and time of ripe age they walked according to the course of this world the prince that ruleth in the air fulfilled the desires of the minde c. which is not incident to the estate of infancy 2. It was observed before That all sins have their original in the wils of men and then forasmuch as children cannot distinguish betwixt good and evil Deut. 1.39 they cannot possibly choose the thing that is evil and therefore cannot be guilty thereof much lesse dead therein If it be objected That they are said to be the children of wrath by nature It s answered That by nature in this place probably may be understood that fleshly sensuall or devilish course of life wherein they had their conversation for so the word naturall in the 3. Chapter of Iames the 15. verse compared with the margent appeareth to be rendered in reference unto which they may here be said to be children of wrath But if that thereby we must understand their estate by birth then in that respect are they to be esteemed none otherwise the children of wrath then as they were subject to the wrath or curse of mortality inherent to their natures by their descent from Adam * By wrath in this place cannot possibly be understood the condemnation of hell because that punishment relates to the resurrection which could not have been had not Christ died and rose again and therefore the curse of the fall of which only we are chargeable by nature must of necessity end in the grave and the being of fallen Adam there ceasing no punishment beyond the same can be inflicted And therefore the wrath or condemnation of hell must of necessity be proper to the being that is to come and the reward of disobedience in the second Adam and not of our fall in the first Adam From whence being ransomed by the death and resurrection of Iesus Christ the more to endear them unto him for his goodnesse towards them therein the Apostle in this place may put them in minde thereof And as they were not dead in trespasses and sins by birth So neither were they dead therein through want of divine illumination or demonstration though that neither the Mosaical Law Doctrine of the Prophets or of Christ were delivered unto them as appeareth by Act. 14.17 where we reade that Paul and Barnabas having before reproved the men of Lystra for walking after strange gods and sacrificing unto them to convince them and discover to us that it was not through want of divine evidence that they so walked They declare that God did not leave himself without witnesse that he only ought to have been worshipped by them in that he did them good and gave them rain from heaven filling their hearts with food and gladnesse and the same Apostle further declareth in Rom. 1.19 That that which may be known of God was manifest unto them to wit the Gentiles for God shewed it unto them For the invisible things of him saith he from the Creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead And yet the more fully to evidence this truth in vers 21 it 's plainly declared that by the aforesaid means they did attain to the knowledge of God and of that worship that he required of them when they knew God saith the text they glorified him not as God neither were thankfull c. But knowing the judgement of God that they which did commit such things were worthy of death did not only doe the same but took pleasure in those that did them vers 32. And thereupon in Chap. 2.1 3. are declared to be without excuse both in their disobedience and condemnation 2. This is yet more clearly demonstrated by the words of the Apostle in Chap. 2.14 15. When the Gentiles saith he which have not the Law doe by nature the things contained in the Law these having not the Law are a Law unto themselves which sheweth the work of the Law written in their hearts their consciences also bearing them witnesse and their thoughts in the mean while accusing and excusing one another in the day when God shall judge the secrets of men by Iesus Christ In which words these two things are plainly declared First That whatsoever was necessarily required of them to their salvation was fully known unto them Secondly That the things so known by them was within their power to perform and practise That their duty was fully knowne unto them he demonstrateth from these two grounds 1. That some of them did performe the same which according as he argueth they could not have done had they been ignorant thereof when the Gentiles saith he doe by nature the things contained in the Law they shew thereby that they have the worke of the written in their hearts 2. From hence viz. that those of them which did not performe the things required of them to their Salvation had therein consciences accusing them at present and should accuse them by reason thereof in the day when God shal judge the secrets of men by Jesus Christ the which should be impossible were not the same things known and understood by them as we may perceive by a very plain instance in Gen. 20. where we read That Abimelech having taken unto him Abrahams Wife upon his denying her to be his Wife and of Gods threatning him with death in case that he did not restore her again unto him he not being privy to himself of any evil committed therein